+ Notes from the 8 Lectures on Yoga.

NOTES ON RAJA & HATHA YOGA. NOTES ON RAJA YOGA. + Notes from the 8 Lectures on Yoga. Each soul is potentially divine. The goal is to manifest this divine within, by controlling nature, external and internal. Do this either by work, worship, psychic control, philosophy, by one, or more, or all of these - and be free. This is the whole of religion. Doctrines, dogmas, rituals, books, temples, forms, are but secondary details. YOGA = UNION. THE MAGNUM OPUS. Self-evident proof of the continuous interplay between the first two Noble Truths; All is Sorrow, and the cause of Sorrow is Desire. Desire = LOVE, the instinct to unite, and the act of uniting. The final Yoga with the Absolute requres mastery of every element of our beng, intensifying every faculty to the utmost, to train ourselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. RAJA YOGA is divided into eight steps: 1. YAMA - (ethics) non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. The external part to SAMADHI. Translated as CONTROL. Keeping the ego in check, and using/rejecting it as contexts allow; therefore accepting gifts and rejecting gifts to maintain the equilibrium. 2. NIYAMA - (ethics) cleanliness, contentment, mortification, study, and self-surrender to God. Translated as VIRTUE. Working through the Sephirot. Saturn; endurance, patience, and through Sorrow, the Work continues. Jupiter; vital joy, the digesting of experiences, celestial nourishment. Mars; to conquer the physical difficulties of the Work, to strive ever to more. Sol; the centralization of faculties, the control & motivation of all. Venus; tact, the ecstatic acceptance of all possible experience, and the transcendental assumption of all particular experience into one experience. Mercury; the indifferent, mechanical system that helps the human mind take cognizance of what is coming. Also the enemy of the Yogi, in that mind is what is to be conquered. Moon; the quality of aspiration, the positive purity which refuses union with anything less than the All. (The Siddhis must be rejected.) 3. ASANA - posture; series of physical & mental exercises. The external

part of DHYANA. Posture is that which is firm and pleasant. By slight effort and meditating on the unlimited, posture becomes firm and pleasant. Seat being conquered, the dualities do not obstruct. 4. PRANAYAMA - "breath," prana/the life-force. Rouse the kundalini. Two nerve channels for psychic prana - IDA; left nostril, and PINGALA; right nostril. Susumna is a hollow canal running through the spinal cord where kundalini travels. At the base is the Lotus; a triangular coiled serpent. The external part of DHARANYA. Controlling the motion of the exhalation and the inhalation follows after ASANA. Its modifications are either external or internal, motionless, regulated by place, time, number, either long or short. 5. PRATYAHARA - making the mind introspective, checking the outgoing powers of the mind and freeing it from the thraldom of the senses. SAT - Being; the tendency to conceive of an object as real. CHIT - Knowledge; the tendency to pretend that it is an object of knowledge. ANANDA - Bliss; the tendency to imagine that we are affected by it. 6. DHARANA - concentration - bringing the power of the mind (mindstuff/chitta) to a point, or restraining it from taking various forms (VRTTIS). The mind has three states; a.tamas/darkness b.rajas/power & enjoyment c.sattva/serenity & calmness. SPIRITUAL USES; Yoga is restraining the mindstuff from taking various forms.

At the time of concentration, the seer rests in his own unmodified state. At other times, the seer is identified with the modifications. There are 5 classes of modification, painful and not painful. - Right knowledge, indiscrimination, verbal delusion, sleep, and memory. Direct perception, interference, and competent evidence, are proofs. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego. Indiscrimination is false knowledge not established in real nature. Verbal delusion follows from words having no corresponding reality. Sleep is a VRTTI which embraces the feeling of voidness. Memory is when the VRTTIS of perceived subjects do not slip away and through impressions come back to consciousness. Their control is by practice and non-attachment. Its ground becomes firm by long, constant efforts with great love for the end to be attained. That effort which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment. That extreme nonattachment, giving up even the qualities, shows the real nature of the PURUSA/Seer/HGA. There is another SAMADHI which is attained by the constant practice of cessation of all mental activity, in which the CHITTA retains only the unmanifested impressions. This SAMADHI when not followed by extreme non-attachment becomes the cause of the re-manifestation of the gods and those that become merged in nature. To others, this comes through faith, energy, memory, concentration, and discrimination of the real. Success is speeded for the extremely energetic. They again differ according as the means are mild, medium, or supreme. Or by devotion to ISVARA (the Creator). ISVARA is a special PURUSA, untouched by misery, the results of actions, or desires. In Him becomes infinite that all knowing-ness which in others is only a germ. Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions of the Yogi. Grief, mental distress, tremor of the body, irregular breathing accompany nonretention of concentration. To remedy this practice of one subject should be made. Those forms of concentration that bring extraordinary sense perceptions cause perserverence of the mind. The SAMADHI called without reasoning comes when the memory is purified, or devoid of qualities, expressing only the meaning of the meditated object. By this process with discrimination and without discrimination, whose objects are finer, are also explained.

By the restraint of even this impression which obstructs all other impressions, all being restrained, comes the "seedless" SAMADHI. PRACTICAL USES; Mortification, study, and surrendering fruits of work to God are called KRIYA YOGA. They are for the practice of SAMADHI and minimizing the pain-bearing obstructions - ignorance, egoism, attachment, aversion, and clinging to life. Ignorance is the productive field of all of them that follow, whether they are dormant, attenuated, overpowered, or expanded. Ignorance is taking that which is non-eternal, impure, painful, and non-self, for the eternal, pure, happy ATMAN. Egoism is the identification of the seer with the instrument of seeing. Attachment is that which dwells on pleasure. Aversion is that which dwells on pain. Flowing through its own nature, and established even in the learned, is the clinging to life. The root being there, the fruition comes in the forms of species, life, and expression of pleasure and pain. To the discriminating, all is, as it were, painful on account of everything bringing pain, either in the consequences, or in apprehension, or in attitude caused by impressions, also on account of the counter action of qualities. The misery which is not yet come is to be avoided. The cause of that which is to avoided is the junction of the seer and the seen. The experienced is composed of elements and organs, is the nature of illumination, action and inertia, and is for the purpose of experience and release of the experiencer. The states of the qualities are the defined, the undefined, the indicated only, and the signless. Junction is the cause of the realization of the nature of both the powers, the experienced, and its Lord. From contentment comes superlative happiness. The result of mortification is bringing powers to the organs and the body, by destroying the impurity. 7. DHYANA - meditation, the flowing of the power of the mind to a point. When in meditation, all forms are given up. When the flow is steady and the mind obtains the faculty of constant concentration, time vanishes. e.g. Hearing a sound: d.sabdha/ external vibration e.artha/nerve motion that carries it to the mind

f.jnana/reaction from the mind along with which flashes the knowledge of the object which was the external cause. By the supression of the disturbed modifications of the mind, and by the rise of modifications of control, the mind is said to attain the controlling modifications - following the controlling powers of the mind. Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the CHITTA gets the modification called SAMADHI. The threefold transformations of form, time, and state are in fine or gross matter, and in the organs. That which is acted upon by transformations, either past, present, or yet to be manifested, is the qualified. The succession of changes is the cause of manifold evolution. By making SAMYAMA on the three sorts of changes comes the knowledge of past and future. By making SAMYAMA on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds. By making SAMYAMA on the signs in another's, both knowledge of that mind comes. But not its contents, that not being the object of SAMYAMA. By making SAMYAMA on the form of the body, the power of perceiving forms being obstructed, the power of manifestation in the eye being separated, the Yogi's body becomes unseen. By making SAMYAMA on that effulgent light comes knowledge of the fine, the obstructed, and the remote. By making '' on the Sun, comes the knowledge of the world. On the moon, the knowledge of the cluster of stars. On the pole star, knowledge of the motions of the stars. On the navel circle, knowledge of the constitution of the body. On the hollow of the throat, cessation of hunger. On the nerve called Kurma, fixity of the body. On the light emanating from the top of the head, sight of the SIDDHAS (ghosts) or enlightenment from purity. In the heart, knowledge of minds. Enjoyment comes by the non-discrimination of the very distant soul and SATTVA. Its actions are for another, SAMYAMA on this gives knowledge of the PURUSA. From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to PRATIBHA (the Light of the Supreme Genius). [Much more Powers in last chapter.] Karma is of two kinds: g.soon to be fructified. h.late to be fructified.

8. SAMADHI - super-consciousness. highest state of existence. 6+7+8 = SAMYAMA. Has two varieties: i.samprajnata - thinking of the mind as the object of meditation. j.asamprajnata, which gives freedom - holds the mind as the object and whenever thought comes through, to strike it down allowing it to be a vacuum. This variety produces no seeds. NOTES ON HATHA YOGA. 112. The Yogi, engaged in Samadhi, cannot be killed by any instrument, and is beyond the controlling powers of beings. He is beyond the reach of incantations and charms. - All cautious students/aspirants begin in Samadhi; this is described by the Fool, who knows not (yet) of the division between True Will and his ego. To the student, all is ego and he discerns information according to his ego's goals. Information (incantations and charms) which he finds absurd (beyond the reach) like that of the totality of exercises presented in this book, especially when they alert his reasoning and his reasoning informs him that these exercises are dangerous to his self/ego - is dismissed and laughed away. After all, his reasoning is part of his ego, and his ego's goal is self-preservation. 113. As long as the Prana does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prana; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long as the talk of knowledge is merely the nonsensical babbling of a mad man. - Giving form to one's knowledge is placing one's self in the position of potential stagnation (firmness). To give way to nonsense is freeing the movement of Prana. Between direction/constricting and this, is the method of magick.